Cultic Studies Journal, Vol. 8, No. 1, 1991, Page 6
Yet painful moral dilemmas remain. When laws are violated through fraud or specific harm
to recruits, legal intervention is clearly indicated. But what about situations in which
behavior is virtually automatized, language reduced to rote and cliché, yet the cult member
expresses a certain satisfaction or even happiness? We must continue to seek ways to
encourage a social commitment to individual autonomy and avoid coercion and violence.
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Acknowledgement
Except for the abstract, which was written by this journal‟s editor, this article first appeared
in the February 1991 issue of The Harvard Mental Health Letter. It is reprinted with
permission from The Harvard Mental Health Letter, 74 Fenwood Road, Boston, MA 02115.
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Robert J. Lifton, M.D. is Distinguished Professor of Psychology and Psychiatry at John Jay
College and the Graduate Center of the City University of New York. His most recent book,
written with Erik Markuson, is The Genocidal Mentality: Nazi Holocaust and Nuclear Threat
(New York: Basic Books, 1990).
This article is an electronic version of an article originally published in Cultic Studies Journal, 1991, Volume 8,
Number 1, pages 1-6. Please keep in mind that the pagination of this electronic reprint differs from that of the
bound volume. This fact could affect how you enter bibliographic information in papers that you may write.

Cultic Studies Journal, Vol. 8, No. 1, 1991, Page 7
The Effect of Religious Cults
On Western Mainstream Religion
Marcia R. Rudin
International Cult Education Program
Rabbi A. James Rudin
American Jewish Committee
Abstract
Cults have engendered much bitter controversy among mainstream religious
leaders, especially because it is not easy to agree on what characterizes
“cults” and what distinguishes them from mainstream religions. Cults affect
mainstream religions in practical ways, e.g., they take members away from
mainstream religions and they actively cultivate the support of religious
leaders. Cults have also induced mainstream religious leaders to raise moral
objections concerning cult abuses, to examine their own groups more
carefully, and to initiate educational programs to combat cults. Cults will
undoubtedly continue to stimulate debate and affect mainstream religions in
complex ways.
Since the late 1960s and early 1970s new religious movements, or what some call religious
cults1, have exploded onto the world scene. Experts estimate there are thousands of
religious cults with perhaps millions of present and former members.2 The numbers of cults
and the numbers of members are growing rapidly, and they are now an established fact of
religious life.
How have religious cults affected mainstream religious groups? How have leaders of the
mainstream religions responded to the challenge of these new religious groups? Before
these questions can be answered, it is important to differentiate between cults and
mainstream religions.
Definitional Issues
Sociologists define cults as deviant groups which exist in a state of tension with society,
offering something new and radically different to their followers.3 The authors believe the
best way to define cults is according to behavior, not theology or outward appearance,
although Evangelical Christian cult critics may disagree because they also object to cults‟
belief systems.4 According to this operational definition, cults are groups which manipulate,
mistreat, and exploit their followers and misrepresent themselves both to their followers
and to the outside society. This functional definition enables one to avoid the difficult
question of whether or not cults are “real” or “genuine” religions --“deed,” not “creed,” is
the criterion.
Obviously, the conceptualization of cult advanced here is a dimensional concept. Groups
vary in the degree of their manipulativeness, exploitativeness, and level of harm, and they
change over time. Consequently, not all groups that arouse concern are necessarily cults
according to our definition. The term is useful nevertheless, because it draws attention to
abuses and dubious practices, whereas the term “new religious movement,” though having
some utility, tends to draw attention away from the serious concerns cults generate and
widens the concept so much that discerning discussions become nearly impossible to have.
Major groups that are often deemed cultic include the Unification Church, The International
Society for Krishna Consciousness (Hare Krishna), The Way International, The Children of
God, The Church of Scientology, The Divine Light Mission (Elan Vital), The Rajneesh